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    The Attributes of Allāh: Imam Taqīyyudīn Al-Subkī

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    Ali Asghar Shah
    The document discusses the attributes of Allah and responds to a claim of contradiction. It makes two key points: 1. Attributes like istiwa, nuzul, maji, and wajh refer to physical parts and motion, not Allah's essence, as they imply composition. Attributes like will and knowledge do not imply this. 2. Even if the physical attributes were considered linguistic attributes, we can understand them as "meanings related to those things" rather than as physical parts. For example, istiwa can mean "managing affairs" rather than physical sitting. This avoids attribution of physicality to Allah.

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    The Attributes of Allāh: Imam Taqīyyudīn Al-Subkī

    Uploaded by

    Ali Asghar Shah
    80 views2 pages
    The document discusses the attributes of Allah and responds to a claim of contradiction. It makes two key points: 1. Attributes like istiwa, nuzul, maji, and wajh refer to physical parts and motion, not Allah's essence, as they imply composition. Attributes like will and knowledge do not imply this. 2. Even if the physical attributes were considered linguistic attributes, we can understand them as "meanings related to those things" rather than as physical parts. For example, istiwa can mean "managing affairs" rather than physical sitting. This avoids attribution of physicality to Allah.

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    Ilm kalaam.

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    The document discusses the attributes of Allah and responds to a claim of contradiction. It makes two key points: 1. Attributes like istiwa, nuzul, maji, and wajh refer to physical parts and motion, not Allah's essence, as they imply composition. Attributes like will and knowledge do not imply this. 2. Even if the physical attributes were considered linguistic attributes, we can understand them as "meanings related to those things" rather than as physical parts. For example, istiwa can mean "managing affairs" rather than physical sitting. This avoids attribution of physicality to Allah.

    Copyright:

    © All Rights Reserved
    Download as PDF, TXT or read online from Scribd
    Download as pdf or txt
    80 views2 pages

    The Attributes of Allāh: Imam Taqīyyudīn Al-Subkī

    Uploaded by

    Ali Asghar Shah
    The document discusses the attributes of Allah and responds to a claim of contradiction. It makes two key points: 1. Attributes like istiwa, nuzul, maji, and wajh refer to physical parts and motion, not Allah's essence, as they imply composition. Attributes like will and knowledge do not imply this. 2. Even if the physical attributes were considered linguistic attributes, we can understand them as "meanings related to those things" rather than as physical parts. For example, istiwa can mean "managing affairs" rather than physical sitting. This avoids attribution of physicality to Allah.

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    © All Rights Reserved
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    of 2

    

    The Attributes of Allāh


    Imam Taqīyyudīn al-Subkī
    1

    Released by www.marifah.info 1428 H

    Claim: You [the Ash`arīs, Maturīdīs] contradict yourselves. You affirm for Allāh  Life,
    Power, Will, Knowledge, Speech, Hearing and Sight, while making ta`wīl (figurative
    interpretation) of istiwā (rising), nuzūl (descending), māji’, ityān, wajh (face), yad (hand), sāq,
    qadam (foot), janb (side), `ayn (eye) and relocation in (various) levels. The basic rule with
    regards to the Attributes is one, so if you affirm the seven Attributes, what prevents you
    from affirming the rest? What is the difference? This is nothing less than contradiction.

    Response: The response to this consists of two points:

    Point one:
    We say that of istiwā, nuzūl, māji’, ityān, wajh, yad, sāq, qadam, janb, `ayn and relocation in
    (various) levels are not from the Attributes. The claim that they are Attributes is
    deception 2 and this is shown by three things.

    1. Every possessor of intellect knows that these things mentioned such as istiwā with the
    meaning of sitting, nuzūl, māji, and wajh and its likes are closer to the attributes of bodies
    (ajsām) than [the attributes of] Will, Power, and Knowledge.

    2. These things that we mentioned are considered parts according to the people of the
    language and not adjectives (awsāf). So they are explicit in indicating composition (tarkīb),
    and composition is for bodies. So your mentioning of the word awsāf (adjectives-
    attributes) is deception. All of the people of the language do not understand from wajh,
    `ayn, janb, and qadam except that which are composed parts (ajzā). They do not
    understand from istiwā that means sitting except that it is a manner of placing something

    1 The response provided is a compilation of quotes from Imam Taqīyyudīn al-Subkī’s al-sayf as-
    saqīl which were provided by Sīdī Samih Yusuf as a response to the question cited. Sīdī Samih
    added: “All what I have done here is put the answer into sections in order to make it easier to understand and I
    have slightly added to it for the purpose of clarification.”
    [http://www.aslein.net/showthread.php?p=20558]

    2 Shaykh Gibril Fouad Haddad comments: “He means they are not attributes in the same sense as the
    fundamental attributes. So we use qualifying terms like sifāt idāfīyya or khabarīyya to make the distinction or, as
    he does, we say that such are not sifāt at all, meaning in the same sense as the sifāt of the dhāt. Wallahū a`lam.”

    1
    solid on a place. They [do not understand] from māji’, ityān, and nuzūl except movement
    that is particular to bodies. As for Will, Power, Life and its likes, they are the attributes of
    the essence (sifāt al-dhāt).

    3. If these above mentioned things were presented to a normal person be it a woman, a


    child, a non-Arab, or a common layman Arab and the generality of people, would they
    understand from istiwā, nuzūl, māji’, ityān, wajh, yad, sāq, qadam, janb, `ayn and relocation in
    (various) levels, and others that I have mentioned the meaning of a body (jism), and
    would he conceptualize that in himself or not? If he responds saying that he does not
    understand from that anything save the meaning of a body, then that is enough for you
    of sin with Allāh and misguiding the likes of these [common people] and encouraging
    them to believe in tajsīm that you yourself claim with your tongue to not say. So what is
    actualized from you is misguiding the majority of the world. As for you in yourself, if you
    were lying in your censure of that then you have gathered lying along with corruption in
    creed. If you were true in your claim then you have deceived yourself and imagined a
    distinction for yourself.

    Point two:

    Assuming that these things mentioned such as istiwā, nuzūl, māji’, ityān, wajh, yad, sāq,
    qadam, janb and `ayn are attributes like Will, Power, and Knowledge, then we say:

    1. Will, Power, and Knowledge within us is two matters. One of them is an accident
    established in a body (`arad qā’im bil jism), and Allah  is far removed from that. The
    second matter is the meanings that relate to what is willed (murād), to what is in [ones
    power (maqdūr)], and what is known (ma`lūm). And the Lord  is described with those
    things and they are not restricted to bodies and for that reason we affirm them for
    Allāh .

    2. Likewise with istiwā, nuzūl, māji’, ityān, wajh, yad, sāq, qadam, janb and `ayn. With these,
    they are two matters. One, is that they are parts which is clear in denoting composition
    and Allah  is clearly far removed from that. The second is the meaning that are related
    to these things. They are explained according to the context they appear in among the
    ayāt and ahādīth as is well known. We affirm this for Allāh , so for example, istiwā is
    explained as managing the affairs, yad is explained as power or bounty or generosity
    according to the context and we affirm this for Allāh , as well in the remainder (of the
    words) mentioned. And Allāh is the source of success.

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